The history of witchcraft and demonology

In my own experience, I myself, not once, but over and over again, have seen all these symptoms unmistakably marked in those whose sole interest and aim in life seemed to be a constant attendance at séances. I have watched, in spite of every effort unable to check and dissuade, the fearfully rapid development of such characteristics in persons who have begun to dabble with Spiritism, at first no doubt in moods of levity and wanton curiosity, but soon with hectic anxiety and the most morbid absorption. Some fifteen years ago in a well-known English provincial town a circle was formed by a number of friends to experiment with table-turning, psychometry, the planchette, ouija-boards, crystal-gazing, and the like. They were, perhaps, a little tired of the usual round of social engagements, dances, concerts, bridge, the theatre, dinner parties, and all those mildly pleasurable businesses which go to make up life, or at least a great portion of life, for so many. They wanted some new excitement, something a little out of the ordinary. A lady, just returned home from a prolonged visit to London, had (it seems) been taken to some Spiritistic meeting, and she was full of the wonders both witnessed and heard there. The sense of the eerie, the unknown, lent a spice of adventure too. The earlier meetings were informal, first at one house, now at another. They began by being infrequent, almost casual, at fairly long intervals. Next a certain evening each week was fixed for these gatherings, which soon were fully attended by all concerned. No member would willingly miss a single reunion. Before long they met twice, three times, every evening in the week. Professional mediums were engaged who travelled down from London and other great cities, some at no small distance, to give strange exhibitions of their powers. I myself met two of these experts, a man and a woman, both of whose names I have since seen advertised in Spiritistic journals of a very recent date, and I am bound to say that I was most unfavourably impressed in each instance. Not that I for a moment think they were fraudulent, nor do I suspect any vulgar trickery or pose; they were undoubtedly honest, thoroughly convinced and sincere, which makes the matter ten times worse. And so from being mere idle triflers at a new game, incredulous and a little mocking, the whole company became besotted by their practices, fanatics whose thoughts were always and ever centred and concentrated upon their communion with spirits, who talked of nothing else, who seemed only to live for those evenings when they might meet and enter—as it were—another world. Argument, pleading, reproof, authority, official admonishment, all proved useless; one could only stand by and see the terrible thing doing its deadly work. The symptoms were exactly as above described. In two cases, men, the moral fibre was for a while apparently destroyed altogether; in another case, a woman, there was obsession, and persons who either knew nothing of, or had no sort of belief in, Spiritism, whispered of eccentricities, of outbursts of uncontrolled passion and ravings, which pointed to a disordered mind, to an asylum. All sank into a state of apathy; former interests vanished; the amenities of social intercourse were neglected and forgotten; old friendships allowed to drop for no reason whatsoever; a complete change of character for the worse, a terrible deterioration took place; the physical health suffered; their faces became white and drawn, the eyes dull and glazed, save when Spiritism was discussed, and then they lit with hot unholy fires; one heard covert gossip that hinted of crude debauch, of blasphemous speeches, of licence and degradation. Fortunately by a series of providential events the circle was broken up; outside circumstances compelled the principals to fall away, and what was doubtless a more potent factor than any, one or two were suddenly brought to realize the deadly peril and the folly of their proceedings. It proved a hard struggle indeed to rid themselves of the controls to which they had so blindly and so utterly submitted; their wills were weakened, their health impaired; more than once they slid back again into the old danger zone, more than once they were on the verge of giving up the contest in despair. But under direction and availing themselves of those means of grace the Church so bounteously proffers they persevered, and were at length made clean.

There must be many who have had similar experiences, who know intimately, even if they have not actually had to rescue and to guide, those who have been meshed and trapped by Spiritism and are endeavouring to escape. They will appreciate how difficult is the task, they will realize how pernicious, how potent, how evil, such toils may be. Nobody who has had to deal with sensitives, with poor dupes who are eager to abandon their practices, can think lightly of Spiritism.

That Spiritism opens the door to demoniac possession, so often classed as lunacy, is generally acknowledged by all save the prejudiced and superstitious. As far back as 1877 Dr. L. S. Forbes Winslow wrote in Spiritualistic Madness: “Ten thousand unfortunate people are at the present time confined in lunatic asylums on account of having tampered with the supernatural.” And quoting an American journal he goes on to say: “Not a week passes in which we do not hear that some of these unfortunates destroy themselves by suicide, or are removed to a lunatic asylum. The mediums often manifest signs of an abnormal condition of their mental faculties, and among certain of them are found unequivocal indications of a true demoniacal possession. The evil spreads rapidly, and it will produce in a few years frightful results.... Two French authors of spiritualistic works, who wrote Le Monde Spirituel and Sauvons le genre humain, died insane in an asylum; these two men were distinguished in their respective professions; one as a highly scientific man, the other as an advocate well learned in the Law. These individuals placed themselves in communication with spirits by means of tables. I could quote many such instances where men of the highest ability have, so to speak, neglected all and followed the doctrines of Spiritualism only to end their days in the lunatic asylum.”

Some half a dozen years ago an inquiry was undertaken and there was circulated an interrogatory or enquête which invited opinions upon (1) “the situation as regards the renewed interest in psychic phenomena”; (2) whether this “psychic renewal” denoted a “passing from a logical and scientific (deductive) to a spiritual and mystic (inductive) conception of life,” or “a reconciliation between the two, that is between science and faith”;⁠[90] (3) “the most powerful argument for, or against, human survival”; (4) “the best means of organizing this (psychic) movement in the highest interest, philosophical, religious and scientific, of the nation, especially as a factor of durable peace.” Five-and-fifty of the answers were collected and published under the title Spiritualism: Its Present-Day Meaning,⁠[91] a book which certainly makes most interesting and illuminating if extremely varied reading. Being a symposium, all schools of thought are represented, and I would venture to add that among the contributions are some outpourings which evince no thought at all, a fact which is of itself not without considerable significance. We have the unflinching logic and sound common-sense of Father Bernard Vaughan, whose verdict is reiterated by the Rev. James Adderley and the Rev. J. A. V. Magee; the concise, outspoken, pertinent and telling comments of General Booth; the vague hopelessly inadequate flotsam of Dr. Percy Dearmer,⁠[92] vapid stuff which makes a theologian writhe; the sweet sugary sentimentalism of Miss Evelyn Underhill, so anæmic, so obviously popular, and so ingenuously miscalled mysticism; the dull worthless dross of Mr. McCabe’s superstitious materialism; the feverish panicky special pleading of the convinced Spiritists. Here, too, we have much that directly bears out our present contention, the medical evidence of such names as Sir Bryan Donkin; Dr. W. H. Stoddart, who treats of “The Danger to Mental Sanity”; with Dr. Bernard Hollander on “The Peril of Spirits”; and Dr. A. T. Schofield on “The Spiritist Epidemic.” Thus Dr. Stoddart writes: “In some cases the spiritualistic hallucinations so dominate the whole mental life that the condition amounts to insanity; and I can confirm Sir Bryan Donkin’s statement that spiritualistic inquiries tend to induce insanity.”⁠[93] Dr. Hollander is even more emphatic: “The practice is a dangerous one. Persons become intoxicated with spirits of that nature as others do with spirits of another kind. And similarly, as not all persons who take alcohol get drunk, so not all spiritualists show the effects of their indulgences.... But that is no proof against the harmful nature of these practices, and, as a mental specialist, I confess I have seen victims of both, and that the one addicted to material spirits is the easier to treat.”⁠[94] Spiritism, Dr. Schofield points out, “has been known to Christians for 2000 years. Any benefit derived therefrom is more than neutralized by the very doubtful surroundings and character of the supposed revelation (I say ‘supposed’ because it has been known so long). If, however, it must be coupled with the dangers, horrors, and frauds that so often in modern Spiritism accompany the knowledge of the unseen, we are almost as well without it, at any rate from such a source.... There can be no doubt the epidemic will eventually subside, but before it does, the vast mischief of a spiritual tidal wave of very doubtful origin will be most disastrously done, and thousands of unstable souls will be wrecked in spirit, if not in mind and body as well.... To class it as a religion is an insult to the faith of Christ.”⁠[95]

Sir William Barrett utters a word of grave import: “All excitable and unbalanced minds need to be warned away from a subject that may cause, and in many cases has caused, serious mental derangement.”⁠[96] “Spiritualism,” says Father Bernard Vaughan, “only too often means loss of health, loss of morals and loss of faith. Consult not Sir Oliver Lodge or Sir Arthur Conan Doyle or Mr. Vale Owen, but your family medical adviser, and he will tell you to keep away from the séance-room as you would from an opium den. In fact, the drug habit is not more fatal than the practice of Spiritualism in very many cases. Read the warning note sounded by Dr. Charles Mercier, or by Dr. G. H. Robertson or by Colonel R. H. Elliot, and be satisfied that yielding to Spiritualism is qualifying for an asylum. You may not get there but you deserve to be an inmate.”⁠[97] The following letter written by Miss Mary G. Cardwell, M.B., Ch.B., from the Oldham Union Infirmary, speaks for itself: “One day recently I admitted a woman of thirty-five years to the hospital of which I have the honour to be resident medical officer. She was sent in as incapable of looking after herself or her family. She told me that she was a medium, having been introduced into Spiritualism by a man, also a medium, who said he could thereby help her over some family worries. As a direct result of this, she has neglected her children, so that the public authorities have removed them from her care, her home is ruined, and she herself is a mental and moral wreck. She had paid the other medium for his services by the sacrifice of her virtue.”⁠[98] And this is no isolated, no exceptional, instance. I have myself known precisely similar cases.

Occasionally some particularly shocking incident will find its way into the public Press and we have records such as the following, which was headed “Family of Eleven Mad. Burning Mania after Séance. Child to be Sacrificed.

“The story of an entire family of eleven persons, in the village of Krucktenhofen, Bavaria, going out of their minds after a spiritualistic séance is sent by the Exchange Paris correspondent, quoting the Berliner Tageblatt.

“Renouncing the goods of this world, the father, mother, three sons, two elder daughters, and subsequently the remaining four younger members of the family, joined in burning their furniture and bedding.

“Finally, the three-months-old child of one of the daughters was about to be burnt when neighbours interfered. The whole family is now in an asylum.” (Daily Mirror, 19 May, 1921.)

“Camouflage it as you will, Spiritualism with its kindred superstitions, such as necromancy and occultism, is a recrudescence of the old, old practices cultivated in the days of long ago.”⁠[99] In other words this “New Religion” is but the Old Witchcraft. There is, I venture to assert, not a single phenomenon of modern Spiritism which cannot be paralleled in the records of the witch trials and examinations; not a single doctrine which was not believed and propagated by the damnable Gnostic heresies of long ago.

Some of the definitions of Spiritism given by spiritists themselves are sufficiently startling. They frankly tell us that “Spiritualism is the science or art of communion with spirits.... It does not follow that because a communication comes from ‘the unseen,’ it is therefore from God, as a revelation. It may be from the latest dead lounger, as an amusement,”⁠[100] or, I would add, from a demon as a snare. There is something inexpressibly ugly and revolting about this cold-blooded necromancy defined in set categorical terms.

Modern Spiritism is usually considered to have had its origin in America. In the year 1848 there lived at Hydesville, Wayne, New York State, a family of the Methodist persuasion named Fox; a father, mother, and two daughters, Margaretta and Katie, aged fifteen and twelve respectively. During the month of March all the household began to declare that they were kept awake at night by the most extraordinary noises, loud knockings on the wall, and footsteps. The children amused themselves by trying to imitate the noises; they tapped on the wainscot, and to their great surprise answering taps came back, so that they found they could get into communication with the unknown agency. They would ask a question and invite it to respond with one sharp rap for “no” and three for “yes,” and thus it continually replied. They further held actual conversations in this way by repeating the alphabet and establishing a regular code. Mrs. Fox then began to make inquiries concerning the former occupants of the house, and soon discovered that a pedlar named Charles Rayn was said to have been murdered in the very bedroom where her two girls were sleeping, and that his body had been buried in the cellar. Public curiosity was aroused, and it was now generally believed that it was the spirit of the unfortunate victim who haunted the farm-house, endeavouring to convey some message to those whom he had left. Actually no body was found in the cellar, and the alleged murderer whose name was given, appeared at Hydesville and “threw very hot water on the story.” Later when the family moved to Rochester—it is said they were practically driven out of Hydesville by the Methodist minister there—the rappings followed them, and the whole town was speedily on the tiptoe of excitement. It was then given out that the noises were communications from the spirits of those recently dead, and that the Fox girls, who apparently attracted them, were gifted with some special faculty which rendered intercourse of this kind possible. People soon began to flock round them asking their assistance in getting messages from their departed relatives and friends; the two girls held regular séances, and netted a fair sum of money. It was not long before other persons discovered that they also possessed this extraordinary faculty of attracting spirit manifestations, and of getting into communication with the other world at will. But the Fox sisters were first in the field, and to them came a continuous stream of persons with well-filled pockets from all parts of America. There was also opposition, which sometimes took a very violent form. As early as November, 1850, an attack was made upon Margaretta Fox, who was staying at West Troy in the house of a Mr. Bouton. A rough mob surrounded the premises, stones were thrown at the windows, and shots fired, whilst both men and women uttered threats and imprecations against the “unholy witch-woman within.” At one of the séances Dr. Kane, a famous Arctic explorer was present, and he was so fascinated by the beauty of Margaretta Fox that he never rested until he had taken her away from her sordid and harmful surroundings, had her educated at Philadelphia, and finally, much to the annoyance of his relations, who loathed any connexion with the Fox family, made her his wife.

Dr. Kane died soon after his marriage, but in the book published by his widow there are several references to his abhorrence of Spiritism. “Do avoid spirits,” he urges, “I cannot bear to think of you as engaged in a course of wickedness and deception.” For ten years Mrs. Kane did indeed abandon it; in fact in August, 1858, she was baptized as a Catholic at New York; but then,⁠[101] owing perhaps to the pinch of poverty, she again took up work as a medium, and was received back with acclamations by the whole Spiritistic community. From that moment dates her steady deterioration, both physical and moral.

Kate Fox, Mrs. Jencken as she had become, the wife of a London barrister, was the mother of a baby whom popular talk credited with mediumistic powers of the most extraordinary kind. The whole Spiritistic following prophesied a brilliant future for the poor child, of whom, however, there is nothing recorded save that he was sadly neglected by his miserable mother, who died of chronic alcoholism in June, 1892. Mrs. Kane survived her sister for nine months, a pitiable and hopeless wreck, craving only for drink. The last few weeks of her life were spent in a derelict tenement house. “This wreck of womanhood has been a guest in palaces and courts. The powers of mind now imbecile were the wonder and the study of scientific men in America, Europe, and Australia.... The lips that utter little else now than profanity, once promulgated the doctrine of a new religion.”⁠[102] It would, indeed, be difficult to conceive anything more sordid and more miserable than this sad and shocking story of utter degradation. The collapse and moral corruption of the first apostles of modern Spiritism should surely prove a timely warning and a danger signal not to be mistaken.⁠[103]

In the earliest days of Spiritism the subject was investigated by men like Horace Greeley, William Lloyd Garrison, Robert Hare, professor of chemistry in the University of Pennsylvania, and John Worth Edmonds, a judge of the Supreme Court of New York State. Conspicuous among the spiritists we find Andrew Jackson Davis, whose work The Principles of Nature (1847), dictated by him in trance, contained theories of the universe closely resembling those of the Swedenborgians. From America the movement filtered through to Europe, and when in 1852 two mediums, Mrs. Haydon and Mrs. Roberts, came to London, not merely popular interest but the careful attention of the leading scientists of the day was attracted. Robert Owen, the Socialist, frankly accepted the Spiritistic explanation of the various phenomena, while Professor De Morgan, the mathematician, in his account of a sitting with Mrs. Haydon declared himself convinced that “somebody or some spirit was reading his thoughts.” In the spring of 1855 Daniel Dunglas Home (Hume)—Home was the son of the eleventh Lord Home and a chambermaid at the Queen’s Hotel, Southampton, but was brought up in America—who was then a young man of twenty-two, crossed to England from America. In 1856 Home was received into the Church at Rome by Father John Etheridge, S.J., and he then gave a promise to refrain from all exercise of his mediumistic powers, but in less than a year he had broken his pledge and was living as before. This famous medium is almost the only one who, as even Podmore admits, was never clearly convicted of fraud. Sir David Brewster, the scientist, and Dr. J. J. Garth Wilkinson, a scholar of unblemished integrity and one of the leading homœopathic physicians, both avowed that they were incapable of explaining the phenomena they had witnessed by any natural means. It was in 1855 that the first English periodical dealing exclusively with the subject, The Yorkshire Spiritual Telegraph, was published at Keighley, in Yorkshire. In 1864 the Davenport brothers visited England, and in 1876 Henry Slade. Amongst English mediums the Rev. William Stainton Moses became prominent in 1872,⁠[104] and about the same year Miss Florence Cook, so well known for the materializations of “Katie King,” which were scrupulously investigated by the late Sir William Crookes. In 1873 and in 1874, however, the trickery of two mediums, Mrs. Bassett and Miss Showers, was definitely exposed.⁠[105] In 1876 and 1877 the sensitive “Dr.” Monck was at the height of his reputation, and both Dr. Alfred Russel Wallace, F.R.S., and the late Archdeacon Colley state that in various séances with him they witnessed on several occasions phenomena, including materialization, under rigid test conditions which admitted of no dispute as to their genuineness. It is true that in 1876 Monck had been in trouble and was sentenced to a term of imprisonment under the Vagrant Act. About the same time William Eglinton, who figures in Florence Marryat’s work There is No Death, appeared on the scenes and for a while loomed largely in the public eye. He became famous for his slate-writing performances as well as his materializations. He was, however, exposed by Archdeacon Colley, who during the discussion which had centred round a medium named Williams, detected in fraudulent practices during séances in Holland, wrote to The Medium and Daybreak to say: “It unfortunately fell to me to take muslin and false beard from Eglinton’s portmanteau.... Some few days before this I had on two several occasions cut pieces from the drapery worn by, and clipped hair from the beard of, the other figure representing Abdullah. I have the pieces so cut off beard and muslin still. But note that when I took these things into my possession I and a medical gentleman (25 years a Spiritualist and well known to the old members of the Movement) found the pieces of muslin cut fit exactly into certain corresponding portions of the drapery thus taken.”⁠[106]

The medium Slade, who was famous for slate-writing, was upon one occasion suddenly seized as he was about to put the slate under the table. His hands were held fast, and when the slate was snatched from him it was seen to be already covered with characters. Anna Rothe, who died in 1901, a medium well known for her apports of flowers, suffered a term of imprisonment in Germany on a charge of fraud. When Baily, the Australian sensitive, visited Italy he refused to sit under the strict conditions which were arranged in answer to a challenge of his powers. Charles Eldred of Clowne, an adept at materialization, employed a chair skilfully made with a double seat, and in this recess were discovered the whole paraphernalia he employed in his performances.

Mrs. Williams, an American medium, who for a long while was a centre of spiritistic attention at Paris, used to materialize a venerable doctor with a flowing beard who was sometimes accompanied by a young girl dressed in white. At one circle Mons. Paul Leymaric gave a prearranged signal. He and a friend each laid hold of one of the apparitions; a third spectator seized Mrs. Williams’ assistant; and a fourth turned on the lights. Mons. Leymaric was seen to be struggling with the medium, who had donned a grey wig and a long property beard; the young girl was a mask from which were draped folds of fine white muslin and which she manipulated with her left hand. Miller, a Californian medium, was more than suspected of producing spirits from gauze and nun’s veiling.⁠[107] From one of the mediums of Mons. de Rochas, Valentine, there emanated mysterious lights, which moved quickly hither and thither during the séances. Colonel de Rochas, when this manifestation was once at its height, suddenly switched on a powerful electric torch and Valentine was seen to have slipped off his socks and to be waving in the air his feet, which were covered with some preparation of phosphorus.⁠[108] As early as June, 1875, a photographer named Buguet was convicted of selling faked photographs of spirits by which he netted a very pretty sum.⁠[109]

It is notorious that in Spiritistic séances and circles charlatanry and swindling of every kind are rife; that again and again mediums have been convicted of fraud; that not infrequently all kinds of properties, stuffed gloves, gauzes, yards of diaphanous muslin, invisible wires, hooks, beards, wigs, have been discovered; that the use of luminous paint is very effective and far from uncommon; that a sliding trap or panel may on occasion prove of inestimable service; that we must allow for self-deception, delusions, suggestion, hypnotism even; but when all has been said, when we candidly acknowledge the imposture, the adroit legerdemain, the conjurer’s clever tricks, the significant mise en scène, the verbal wit and quibbling, the deliberate and subtle cozenage contrived by shrewd minds and the full play of dramatic instinct and energy, nevertheless there yet remain numbers of instances when it has been repeatedly proven that acute and trained observers have witnessed phenomena which could not by any possibility whatsoever have been fraudulently produced; that clear-headed, cold-hearted, suspicious, hard men of science with every sense keenly alert at that very moment have conversed with, inspected, nay, actually handled, materialized forms and figures no personation could have devised and manifested.

The proceedings against Monck plainly showed that he had at any rate a firm belief in his own psychic powers, and although Eglinton was detected in a trick upon more than one occasion there is irrefutable evidence to prove that in other instances when he assisted at séances any normal mode of production of the phenomena seen there was quite impossible. A large number of Miller’s manifestations also were genuine.⁠[110] The same may be said of very many mediums. This means, in fine, that although the manifestations of almost any medium may in some cases have been artificially contrived, such phenomena are not on any account to be adjudged always fraudulent, and even if the charge of imposture could be brought home far more conclusively than has so far been possible as regards the majority of sensitives, yet it were a false inference indeed to deduce therefrom that all phenomena are equally fraudulent and devised. It is only the recklessly illogical mind and the loose thinker who will in the face of absolutely conclusive proof of genuine manifestations continue to maintain that a certain quota of quackery can invalidate the whole. Writers of the temper of Messrs. Edward Clodd, Joseph McCabe, J. M. Robertson must, of course, be expected to condemn Spiritism without knowing the facts or weighing the evidence as an obvious absurdity which calls for no serious refutation. But this, I think, matters little. The superstitious dogmatism of the materialist is gravely discredited nowadays. True, the sort of book he produces is widely circulated and very successful within certain limits. We should expect tenth-rate ideas which could only emanate from a lack of understanding, a total want of imagination, and no training in metaphysics or philosophy, to have a direct appeal to the immature intelligences, the uneducated vulgar and the blatant yet presumptuous ignorance, which alone are eager for this kind of outmoded fare.

In France Spiritism was first proclaimed by a pamphlet of Guillard Table qui danse et Table qui répond. The way had been long paved owing to the interest which was generally taken in the doctrines of Emanuel Swedenborg. Balzac had published in 1835 his esoteric hybrid Séraphita (Séraphitus), a fanciful yet interesting work, in which there are many pages of theosophic philosophy. Perhaps he meant these seriously, but it is impossible to take them as other than flights of romance. In 1848 Cohognet more immediately heralded Guillard by publishing at Paris the first volume of his Arcanes de la vie future devoilées, which actually contains what purport to be communications from the dead. In 1853 séances were being held at Bourges, Strasburg, and Paris, and a regular furore ensued. Nothing was talked of but the wonders of Spiritism, which, however, soon met an opponent, Count Agénor de Gasparin, a Swiss Protestant, who carefully investigated table-turning with a circle of his friends and came to the conclusion that the phenomena originated in some physical force of the human body. It must be admitted that his Des Tables Tournantes (Paris, 1854) is unconvincing and to some extent superficial, but more perhaps could hardly be expected from a pioneer in so tortuous an investigation. The Baron de Guldenstubbe, on the contrary, declared his firm belief in the reality of these phenomena and spirit intervention in general. His work La Réalité des Esprits (Paris, 1857) eloquently argued for his convictions, whilst Le Livre des Esprits (Paris, 1853) by M. Rivail or Rival, better known under his pseudonym Allan Kardec, became a world-wide textbook to the whole subject. In these early days the most distinguished men were wont to meet in the rue des Martyrs at Paris for séances. Tiedmen Marthèse, governor of Java; the academician Saint-René-Taillandier; Sardou, with his son; Flammarion; all were constant visitors. The notorious Home was, it is said, expelled from France after a séance at the Tuileries, during which he had touched the arm of the Empress with his naked foot, pretending that it was a caress from the tiny hands of a little child who was about fully to materialize. No one, I think, could be surprised to know that the famous Joris Karl Huysmans, an epicure in the byways of the occult, made many experiments in Spiritism, and séances were frequently held at No. 11 rue de Sèvres where he lived. Extraordinary manifestations took place, and upon one occasion at least the circle effected a materialization of General Boulanger, or an apparition of the General appeared to them.

At the present time Spiritism is as widely spread in France as in England, if indeed not far more widely. Thus La Science de l’Ame is a new bi-monthly journal issued under the auspices of La Revue Spirite. It has articles on Magnetism and Radio-activity, the analysis of the soul, and vital radiations. In the number of La Revue Spirite, which commences the year 1925, Mons. Camille Flammarion prints a signed letter from Heliopolis, which describes a first experience of a séance, where the death of the writer’s father was predicted in six months and took place ten days after the allotted time. Elsewhere in the issue are particulars of the International Congress of Spiritism which was to be held at Paris in September, 1925, and would be open to all Federations, Societies, and Groups everywhere. An immense concourse was expected. The President is Mr. George F. Berry, a well-known name in English Spiritistic circles, and the compliment of honorary membership is paid to Léon Denis,⁠[111] Gabriel Delanne, Sir William Barrett, and Ernest Bozzano.

A glance at the pages of any Spiritistic journal in England will show almost endless activities in every direction. In one issue of the weekly Light (Saturday, 21 February, 1925) we have amongst other announcements nine “Sunday’s Society Meetings” in various districts of London, with addresses on Wednesdays and Thursdays. The following seems sufficiently startling and a close enough imitation: “St. Luke’s Church of the Spiritual Evangel of Jesus the Christ, Queen’s-road, Forest Hill, S.E.—Minister: Rev. J. W. Potter. February 22nd, 6.30, Service, Holy Communion and Address. Healing Service, Wed., Feb. 25th, 7 p.m.” In the next column are details of “Rev. G. Vale Owen’s Lecture Tour.” The “London Spiritualist Alliance, Ltd.” has a list of meetings. There are discussion classes and demonstrations of clairvoyance, psychometry, and Mystic Pictures. Among “Books that will Help you” we find Talks with the Dead, Report on Spiritualism, The Aquarian Gospel of Jesus the Christ—(is this used at St. Luke’s Church of the Spiritual Evangel?)—Spirit Identity, Spiritualism, and many more of similar import. There is a “British College of Psychic Science” where Mr. Horace Leaf, a medium of some repute, lectures on “The Psychology and Practice of Mediumship,” Mrs. Barker demonstrates Trance Mediumship, and Mrs. Travers Smith the Ouija-Board and Automatic Writing. There is a “London Spiritual Mission” and a “Wimbledon Spiritualist Mission.” At Brighton “St. John’s Brotherhood Church” provides “The Spiritual Evangel of Jesus the Christ,” “Minister, Brother John.” And all this is scarcely a tithe of the various announcements and advertisements.

However grotesque, and indeed often puerile in its bombast and grandiloquence, such a mass of heterogeneous notices may seem we must remember that these people are in deadly earnest, and I doubt not but their meetings and assemblies are well attended by enthusiastic devotees. In a report of an address by the Rev. G. Vale Owen at the “Spiritualist Community Services in the County Hall” on Sunday evening, 15 February, 1925, I read “all seats were filled long before the advertised hour for starting. The doors were closed and many for a time were denied admission. A little later they were allowed to enter and take up positions along the edges of the dais and other odd places about the hall.”⁠[112] This, of course, was possibly some exceptional occasion, but there is no indication that such was the case. Mr. Vale Owen may be a very eloquent speaker and able to hold his audience spell-bound with the magic of his words. It must assuredly be his manner and not his matter, for his so-called revelations of the life beyond the grave, written under control and presumed to be directly derived from spirit agency, which appeared in The Weekly Dispatch are vapid, inept, idle, and insipid to the last degree. Such banal ramblings would provoke a smile, were it not for the pity that any person can be so self-deluded, and can apparently induce others to give credit to his silliness.

There have been large numbers of mediums in recent years who owing to one cause or another attracted considerable attention from time to time, and there are many well-known contemporary sensitives widely practising to-day. Mrs. Verrall and Mrs. Holland, who were believed to have obtained spirit messages from the late F. W. H. Myers, occupied the serious attention of the Society of Psychical Research⁠[113] for a considerable period; Mrs. Piper is an automatic writer of no little repute; Mr. Vout Peters specializes in psychometry and clairvoyance; Mr. Vearncombe and Mrs. Deane have recently enjoyed their full share of notoriety;⁠[114] the Rev. Josie K. Stewart (Mrs. Y.), a lady hailing from the United States, has a gift for the production of “writing and drawings on cards held in her hand”; Mrs. Elizabeth A. Tomson, in spite of being detected of fraud at a Spiritistic “Church” in Brooklyn, still has devoted followers; Franek Kluski, Stella C., and Ada Besinnet, are in the forefront of American mediums; whilst the famous Goligher circle at Belfast was carefully and patiently investigated for no less than three months by Dr. Fournier d’Albe, who has published the result of his experiences.⁠[115] The very cream of these occult manifestations is materialization, the most complex problem of all, which has been described as “the exercise of the power of using of the matter of the medium’s and the sitters’ bodies in the formation of physical structures on a principle totally unknown to ordinary life, although probably present there.”⁠[116] Recently (1922) Erto, the Italian medium, appears to have been the subject of careful experiments at the French Metaphysical Institute during a period of several months, those who assisted being pledged to silence until a decision had been reached. The particular phenomena produced by or in his presence were chiefly characterized by the radiation of an extraordinary light about his person. At the end of 1922 two papers appeared in La Revue Métapsychique on the part of Dr. Sanguinetti and Dr. William Mackenzie of Genoa indicating their assurance (1) that every scientific precaution had been taken, and (2) that the phenomena were genuine. However, the experiments seem to have continued and later there appeared in Le Matin an enthusiastic contribution by Dr. Stephen Chauvet, which caused Dr. Gustave Geley, Director of the Metaphysical Institute, to come forward in confirmation of the testimony. It is only fair to add that immediately afterwards Dr. Geley to a certain extent retracted his statement, as he suggested that the psychic lights could be produced with ferro-cerium, and it was thought that traces of this substance could be found on Erto’s clothes. The medium protested his innocence of any deception, and offers himself for further experiments. A writer in Psychica is inclined to believe that the phenomena were genuine, but that later some fraud may have been practised owing to waning power. This is possibly the case, for that the radiations were at first supernormal cannot, I think, be gainsaid in view of the high testimony adduced. For this phenomenon Mr. Cecil Hush and Mr. Craddock have sat repeatedly; of the extraordinary manifestations of the late Eusapia Palladino there can be no reasonable doubt at all; the materializations of Mlle “Eva Carrère,”⁠[117] although on several occasions not altogether successful, are at other times supported by the strongest evidence; Nino Pecoraro, who is described as “a remarkably muscular young Neapolitan,” is famous for “ectoplasmic effects”; and Stanislava P., Willy S., the Countess Castelvicz, and very many more psychics possess these supernormal powers, although, as we might expect, they have to be used with the utmost caution and often prove very exhausting to the subject. After all, it must be remembered that probably under certain conditions materialization cannot take place, whilst under favourable conditions it can be completely effected. For an exhaustive and authoritative discussion of the whole matter the Baron Von Schrenck-Notzing’s Phenomena of Materialization (Kegan Paul, 1923), should be consulted. The 225 photographic reproductions are of the utmost importance, whilst the investigations were carried on under conditions of such pitiless severity to eliminate any hypothesis of fraud that the mediums cannot but have been subjected to the intensest physical and moral strain.

Among recent psychic phenomena very general attention has been attracted by what is known as “The Oscar Wilde Script,” which was widely discussed in 1923-24. Briefly, this purports to be a number of communications which were delivered by the spirit of the late Oscar Wilde at the rate of 1020 words in an hour by means of automatic writing through the mediumship of Mrs. Travers Smith (Mrs. Hester M. Dowden)⁠[118] and a certain Mr. V. True, there were published in The Sunday Express pages which had a superficial resemblance to the more flashy characteristics of Wilde’s flamboyant style, but it seemed as if the wit and point had vanished, leaving only a somewhat heavy and imitative prose; one had a sense of damp fireworks, and personally I do not for a moment accept this script as being inspired or dictated by Wilde. I hasten to add that I do not suggest there was any conscious fraud or trickery on the part of those concerned; it is quite probable that these psychic messages were conveyed by some intelligence of no very high standing, and the result in fine is not of any value. It is said that a three act play is being or has been communicated through the ouija-board from what purports to be Wilde. This I have not read, and therefore I am not in a position to pronounce upon it.

Spiritism is upheld by many distinguished names. Sir Oliver Lodge, F.R.S., has battled on its behalf, as also have Sir William Barrett, F.R.S., and Sir William Crookes, F.R.S., Professors Charles Richet, Janet, Bernheim, Lombroso, and Flammarion lend it the weight of their authority, whilst Sir Conan Doyle has poured forth his benedictions upon occultism of every kind.⁠[119] He has even presided over the opening of a most attractive bookshop in Victoria Street, Westminster, where Spiritistic publications are sold.

How then are we to regard this mighty movement at which it were folly to sneer, which it is impossible to ignore? The Catholic Church does neither. But none the less she condemns it utterly and entirely. Not because she disbelieves in it, but because she believes in it so thoroughly, because she knows what is the real nature of the moving forces, however skilfully they may disguise themselves, however quick and subtle their shifts and turns, the intelligences which inform and direct the whole. It is a painful subject since (I reiterate) many good people, no doubt many thoughtful seekers after truth, have been fascinated and swept along by Spiritism. They are as yet conscious of neither physical nor moral harm, and, it may be, they have been playing with the fire for years. Nay more, Spiritism has been a sweet solace to many in most poignant hours of bitter sorrow and loss; wherefore it is hallowed in their eyes by tenderest memories. They are woefully deceived. Hard as it may seem, we must get down to the bed-rock of fact. Spiritism has been specifically condemned on no less than four occasions by the Holy Office,⁠[120] whose decree, 30 March, 1898, utterly forbids all Spiritistic practices although intercourse with demons be strictly excluded, and communication sought with good spirits only. Modern Spiritism is merely Witchcraft revived. The Second Plenary Council of Baltimore (1866), whilst making ample allowance for prestidigitation and trickery of every kind, warns the faithful against lending any support whatsoever to Spiritism and forbids them to attend séances even out of idle curiosity, for some, at least, of the manifestations must necessarily be ascribed to Satanic intervention since in no other manner can they be understood or explained.

NOTES TO CHAPTER VI